Year 3 Week 1 – Romans 9 God’s Sovereign Choicev 23  and what if he has done so in order to make known the riches of his glory for the objects of mercy, which he has prepared beforehand for glory— The previous verse suggests the negative side of election, that God has created some for destruction. That side is about justice, people receiving in due measure according to their actions. This verse moves to the positive side, the riches of God’s glory. As a side note, Paul references the glory in store for believers on numerous occasions in his letters. As one example, In 1 Corinthians 2:9, it is the glory that God has prepared before hand for those who love him, those who are called from both the Jews and the Gentiles to share in the glory of God, much as it says in this verse. The treasure of God’s glory is compared to riches so great that they can never be counted. This is what the doctrine of election and predestination is all about, that those whom He has chosen in sovereignty are overwhelmed by His grace and mercy that is beyond our comprehension. On several occasions when he speaks of that it causes him to quickly break into doxology (11:33a).v 24  including us whom he has called, not from the Jews only but also from the Gentiles? Through the rest of the chapter, Paul will develop the idea that God has mercy upon whom He will have mercy, and calls a people that were not His own. It is taking about us, and we are not Jews, or descendants of Abraham and the promise by birth or the flesh, but only by election and God’s choosing to make us a part of His kingdom. We bring nothing in ourselves, such that nothing with us moves God to do this for us, but solely the richness of His grace and mercy. v 25  As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’ This saying in Hosea 2:23 is quoted also in 1 Peter 2:10, where we have the NT statement regarding the priesthood of all believers. It references Hosea naming the child of Gomer, his wife, ‘Lo-Ammi,’ which means in Hebrew ‘not my people.’ We live in a time when the myth that God loves everybody equally is repeated endlessly. As we read this section of Romans, we find that idea far from the idea expressed by Paul. To be loved by God is a privilege, not a birthright. We have no claim on God’s love or grace. This is at the heart of Luther’s emphasis on justification by grace, and is behind his last words on his deathbed, “We are all beggars.” There is nothing in us that would make God desire us, yet He has acted in mercy, and given His affection to those who have put their trust in Christ. The emphasis is on the fact that we are Christians, while others are not, is not based on any righteousness within us. We are Christians solely by the sheer grace of God. The wonder is that God saves anyone, even as we might wonder that God called Hosea to bring Gomer back under his roof and restore her as his wife even after all she had done. v 26 “And in the very place where it was said to them, ‘You are not my people,’ there they shall be called children of the living God.” This quotes Hosea 1:10. In the original context these words were applied to the northern kingdom of Israel. They were rejected by God because of their sin and the kingdom had been destroyed. The remnant had been carried off and spread into other nations, losing any recognizable identity. Paul sees in these verses a pattern revealing the way that God deals with people, something that applies to the inclusion of the Gentiles. They had never been, ‘my people’ but now even those who

were never ‘my people’ have become just that, and are called ‘my people,’ called to God by the gospel. This reflects Paul’s own ministry in which many who had never had any part in the chosen people of God have now become, ‘children of the living God.’v 27  And Isaiah cries out concerning Israel, “Though the number of the children of Israel were like the sand of the sea, only a remnant of them will be saved; This is quoted from Isaiah 10:22a, and speaks the judgment upon the descendants of Abraham. The plain meaning is that as numerous as Israel may be, only a remnant, a small minority, will survive the impending judgment. The previous verse in Isaiah, 10:21 reads, “A remnant will return, the remnant of Jacob, to the mighty God.” It is moving from the judgment and horror that so few will survive, to take some comfort in the fact that at least a remnant will survive and constitute the basis for hope in restoration. v 28  for the Lord will execute his sentence on the earth quickly and decisively.” This is taken from Isaiah 10:23 following the quotation in the previous verse. It is suggested that Paul is using this to explain the minimal response of the Jews to his preaching of the gospel and affirms his work because this result was foreshadowed in the OT scriptures. It is Paul’s defense, that no one can claim the gospel is not true because so many of the Jews, God’s own people had failed to embrace it. v 29  And as Isaiah predicted, “If the Lord of hosts had not left survivors to us, we would have fared like Sodom and been made like Gomorrah.” This comes from Isaiah 1:9. While the prophet Isaiah had pronounced the imminent judgment to be carried out by the Assyrians, he says that when this judgment falls there will be survivors. This is God making a distinction between Israel and those of Sodom and Gomorrah. Those two cities had no survivors. They were utterly destroy. While Paul is still agonizing over those of his people who are lost, he is again making a forceful case that God’s word has not failed. The small number of Jews who have responded to the gospel represent the remnant. St. Augustine and others have applied this same reasoning to the church. Augustine said it is easy to count the members of the visible church, but the true church, the church invisible, is that body of believers who have affection in their hearts for the things of God. He brings up the OT call for the circumcision of the heart. Membership in the visible church is not proof of inclusion in the kingdom. One biblical basis for this is 1 Samuel 16:7, “man looks at the outward appearance, but the LORD looks at the heart.” The main point of this is that if God had not left a seed, then the harvest would have ended forever. We might also think in this moment of some familiar prophecies that we read during the season of Advent. Jesus is described as, “A shoot from the stump of Jesse.” v 30  What then are we to say? Gentiles, who did not strive for righteousness, have attained it, that is, righteousness through faith; The earlier verses look at the reality from the point of view of divine election. Now he considers it from the standpoint of human responsibility. The gospel was preached first to the Jews, to the chosen people of God. While there were some Jews who accepted it, overall it is the gentiles who responded gratefully to the message of their acceptance by God on the basis of faith. It was by the same means as it had been received by Abraham, that is by faith, that was reckoned to them as righteousness.

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Year 3 Week 2 – Romans 9 The Stumbling Stonev 31  but Israel, who did strive for the righteousness that is based on the law, did not succeed in fulfilling that law. We pick up the other side of the contrast. The gentiles had no interest in the righteousness of God, but have come to faith and received the righteousness of God just as Abraham did. Abraham’s actual physical descendants, who have had possession of the promise, the covenants, the law, benefitted from actually living in the presence of God and the mighty works he has done before their eyes have nothing. They were striving for that righteousness, but failed to achieve their goal. Here is the paradox: Paul tells us that the Jews did not get what they did pursue, while the gentiles did get what they did not pursue. v 32  Why not? Because they did not strive for it on the basis of faith, but as if it were based on works. They have stumbled over the stumbling stone, Paul’s explanation is for the paradox he spelled out in the last two verses. It is all related to faith. The Jews did not achieve their goal because they pursued it not by faith but as if it were by works. Here we should think about the question of means or object? They failed not because of the things they were doing, but because they were seeking the wrong goal. They desire was for righteousness, while they should have been pursuing God, pursuing a relationship with the one who made them and called them and provided for them. John 1:11 tells us, “He came to his own and his own people did not receive him.” Paul tells us that it was inevitable that those who were pursuing the law for righteousness would stumble at the preaching of Christ. It was all foreshadowed in scripture, which tells us that they would, “Stumble over the stumbling stone.” Israel took offense at the Rock, who is Jesus Christ. They were ashamed of the suffering servant, because they knew, “Cursed is anyone who hangs on a tree” (Deuteronomy 21:23) If we do not trip over that stumbling block, and put our trust in him, we will not be put to shame. v 33  as it is written, “See, I am laying in Zion a stone that will make people stumble, a rock that will make them fall, and whoever believes in him will not be put to shame.” Jesus, as a stumbling stone, was foretold in the OT. Isaiah 8:14, “He will become a sanctuary and a stone of offense and a rock of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem. (see 11-15)” Isaiah 28:16, “Therefore thus says the Lord God, ‘Behold, I am the one who has laid as a foundation in Zion, a stone, a tested stone, a precious cornerstone, of a sure foundation: Whoever believes will not be in haste.” This idea is also in Jeremiah 6:21, “Behold, I will lay before this people stumbling blocks against which they shall stumble; fathers and sons together, neighbor and friend shall perish.” Paul also uses it in 1 Corinthians 1:23, “We preach Christ crucified, a stumbling block to Jews and folly to Gentiles.” It is also present in the Priesthood of all Believers text, 1 Peter 2:7-8. Studying the Isaiah 8 text, it is the LORD (YHWH) who is the stone of stumbling, such that Paul’s use of this is make another Christological claim, that is Jesus as God, in whom one is to trust. Jesus uses it in Mark 12:10-11. The idea of being put to shame is connected to eschatological claims, like appearing naked (Adam and Eve) before God at the final judgment. Those who are clothed in the righteousness of Christ, (Revelation 7: 9-14) are numbered among the multitudes standing before the throne washed in the blood of Christ.

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Chapter 10 My Heart’s Desirev 1 Brothers and sisters, my heart’s desire and prayer to God for them is that they may be saved. At the start of chapter 9 we heard Paul’s plea, “Would that I were cursed for the sake of my brothers!” His heart is heavy because of the alienation he feels from his own people. Here he again pleads his “heart’s desire,” that he will not cease to pray for their salvation. He is still rejecting the idea that the word of God has failed because of the failure of most Jews to believe in Jesus. His passion remains that their present unbelieving state is not necessarily final. v 2  I can testify that they have a zeal for God, but it is not enlightened. Paul is about to criticize the Jews, but first he is emphasizing something good, which is that they do have a zeal for God. We might think of the special privileges the Jews had received from Rome because of their dedication to the law and the Temple and sacrificial system. We should recognize that it would soon lead them to destruction in the Jewish War that will start in 67AD. It was a significant feature of their recent history, including the events celebrated at Hanukkah and the Maccabean rebellion recounted in 1 Maccabees. The Zealot movement was still a part of the Jewish community and would contribute to the start of war. They had the zeal, but not the truth. It was a zeal for keeping the law for its own sake. It was based on ignorance, and recalling Romans 1 Paul described it as exchanging the truth for a lie. v 3  For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they have not submitted to God’s righteousness. Even though the righteousness of faith was an essential part of the OT scriptures introduced in God’s relationship with Abraham, they were set in their own way. They set their foundation upon merit and goodness, which is the way of every other religion in the world. It is distinct from the true biblical message of God, who comes down to us to meet us where we are, in the grave of sin. We confess that we are by nature sinful and unclean, by nature seeking our own righteousness. v 4  For Christ is the end of the law so that there may be righteousness for everyone who believes. This is another way of stating Luther’s premise, that the central doctrine of Christianity is justification by grace through faith. It gives us the purpose of the law, which is not to show us how we can get to heaven by accomplishing all of these works on our own. They point is to show us that we cannot do the law perfectly. There is a secondary purpose of the law, to curb our sin, but the primary purpose is to point to Christ. The law kills, it convicts us and shows us our evil nature. Zechariah 3:1 has the image of the High Priest Joshua standing before the angel of God, with Satan at His right hand to accuse him. We see the filth, the sin and the accusations. This is who we are, the sinful people with no hope of keeping or following the law perfectly or accomplishing our own righteousness. It is only when we recognize we have no hope in ourselves that we can begin to look for help outside of ourselves. The Gospel shows us that God knows our problem and has a solution. It is telling us to look to Christ for righteousness. Look to Christ, the one who fulfilled the law perfectly and then paid the penalty for our sin in order to forgive us, cleanse us and make us worthy to be in God’s presence. “Is this not a brand plucked from the fire?”

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Year 3 Week 3 – Romans 10 My Heart’s Desirev 5  Moses writes concerning the righteousness that comes from the law, that “the person who does these things will live by them.” The next several verses form the basis for the statement that Paul makes in v4, that Christ is the end of the law. The quotation is unusual for Paul as he prefaces it with ‘Moses writes,’ where normally he would say, “It is written.” Leviticus 18:5 says, “You shall keep my statutes and my ordinances; by doing so one shall live: I am the LORD.” One of the main points here is that by means of keeping these commandments, the Israelites will distinguish themselves from all the peoples that live around them. It is specifically related to life within the covenant community in the Promised Land. It appears to depict a righteousness, which is based on the observance of the law. In the next verse he will contrast that idea with the righteousness that is based on faith. We know that behind this idea is the thought we must call to mind, that ‘all have sinned and fall short of the glory of God.’ The whole point is that righteousness that comes from the law does not exist because no one can meet the standard. v 6  But the righteousness that comes from faith says, “Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down) Paul sets out two ideas that are both equally impossible. You cannot achieve righteousness by the law anymore than you can ascend into heaven to reach God on your own. The only way the Messiah can descend from heaven is if the almighty God sends him, which is what God has done in sending Jesus into the world to be our mediator. There are two quotations behind this, Deuteronomy 9:4 and 30:11-14. v 7  “or ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead). This is another impossible idea. Just as it is not within human strength or ability to ascend into heaven, it is not within our strength to raise Jesus from the dead. Only God can save you and that is where your faith must be. From Deut 30, “Who will cross the sea” is replaced with “Who will descend into the abyss?” This change is not original to Paul, but had already appeared in the Targum (Aramaic translation of some parts of the OT), and suggests Paul is using Jewish exegetical work from his our time. His point is that these verses point out the pattern of salvation history from the time of Moses. The basis of salvation has not changed. v 8  But what does it say? “The word is near you, on your lips and in your heart” (that is, the word of faith that we proclaim); (Deut 30:14) God’s word is not remote or distant from us. Even as the law was not distant and remote from the Israelites, so the gospel message is not distant or remote from us. We might think of the question, “Is God transcendent or imminent?” The heights have been climbed and the depths plumbed, for Christ has come down to the world of humanity and been raised from the dead. He is equating the message of the gospel with faith. This is the crucial aspect of the gospel, that it promises salvation to those who respond to its message in faith. Its central importance is noted especially in the frequency of use: ‘faith’ (40x) and ‘to believe’ (21x) in Romans. In Romans 10:6-8 Paul interprets Deuteronomy 30:11-14 as a Christian apologetic to defend the gospel from Jewish opposition by showing that Jesus and the gospel are the fulfillment of the (eschatological or ultimate end) torah spoken of in this passage (30:11-14). v 9  because if you confess with your lips that Jesus is Lord and believe in your heart that

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God raised him from the dead, you will be saved. To emphasize again the accessibility of the gospel message, Paul gives this summary statement. It starts with the outward confession that ‘Jesus is Lord.’ This confession includes acknowledgment that Jesus shares the name and the nature, the holiness, authority, power, majesty and eternity of the one true God. It is not just the outward profession, but that outward profession that proceeds from the repentant heart. The great complaint over time has been cheap grace. We know that Luther was critical of James, but in the matter of faith Luther did affirm James. “Can a dead faith justify anyone?” Thus Luther emphasized that the only kind of faith that justifies is a fides viva, a living faith, one that produces a life of obedience to God or the fruits of righteousness. Luther spelled out three ingredients, 1) notae, or the content of faith, which must include Jesus’ death and resurrection for the forgiveness of sin; 2) assensus, or the intellectual assent to the truth of the data; 3) fiducia, or personal trust and confidence. v 10  For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. Paul explains the statement in v9, reversing the order. Believing and confessing are as inseparable as righteousness (justification) and salvation. Some suggest that this verse is more logical, that the confession flows from the heart, but the interchangeability highlights the interrelationship. v 11  The scripture says, “No one who believes in him will be put to shame.” Paul turns to scripture to support what has just been asserted. It is the same quote used in 9:33, from Isaiah 28:16. Whatever guilt or shame exists for sinners, our trust in Christ removes all future embarrassment. v 12  For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. While the previous verse may be seen as scripture for Jews, Paul makes sure the broader context is clear. Earlier, ‘no distinction’ had a grim sound (3:22), convicting both Jew and gentile of sin, but now the same words bring joy for both Jews and gentiles because both receive God’s mercy through the same means, that is faith in Jesus Christ. v 13  For, “Everyone who calls on the name of the Lord shall be saved.” (Joel 2:32) There is a repeated us of ‘the name’ in Paul’s writings. (1 Corinthians 1:2, 10; 5:4; 6:11; Eph 5:20; Col 3:17; 2 Thessalonians 1:12; 2 Thessalonians 3:6) The most striking use comes in Philippians 2:9-11. It alludes to Isaiah 45:23, and is an unmistakable identification of Jesus Christ with the OT name of God given in Exodus 3:14. Paul wants everyone to know that the name which is the God of Israel alone, is now the name ‘Jesus.’ As some commentators put it, for OT Israel, ‘The name of the Lord’= YHWH has become for NT Christians, ‘The name of the Lord’= Jesus. Where Romans 9 focused on the doctrine of election, here Paul is telling us that if we do not understand all the intricacies of that doctrine, it is enough to understand that if we sincerely call upon the name of the Lord, we will be saved. v 14  But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? In this section Paul uses 4 rhetorical questions, each anticipating a negative response. The end of the progression implies all gospel preachers are sent by Christ.

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Year 3 Week 4 – Romans 10 My Heart’s Desirev 14 (Cont) This progression is focused on the means God uses to created faith in the hearts of believers. If we do not believe in God, how can we call on Him? How do we even begin to believe, if we have never heard of God, in particular the true God of Israel, creator of heaven and earth? There is a claim for natural religion or general revelation. General revelation is available to all people in all times and places, that God is known in the things that He has made. We have that in Romans 1:19-21, “For His invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world in the things that have been made.” While this brings a general knowledge of God, it does not make known God’s activity within creation, particularly in the person of Jesus Christ and the miracle of the incarnation. Without hearing of Jesus and his mighty works, there is nothing for us to believe in. Necessary to hearing the word is someone to preach it, to proclaim the good news that makes Christ known to the world. This has been God’s purpose in calling Abraham from the very beginning.v 15  And how are they to proclaim Him unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!” This goes directly to my sense of call that is rooted in the priesthood of all believers. This was an important concept emphasized by Luther during the reformation against a religious hierarchy that claimed special orders for themselves and a vocation in the priesthood in which the religious leaders were not only set apart, but set above the laity. To understand the concept we must know both Exodus 19:4-6 and 1 Peter 2:9-10. In Exodus God says, “You shall be for me a kingdom of priests and a holy nation.” Peter picks up this thought and says, “You are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies of Him who called you out of darkness into his marvelous light.” In Hebrews there was much attention given to Jesus as prophet, priest and king. He is the great high priest, the one intercessor between God and man. Every believer has been called to participate in the work of God in the world. We speak of our chief purpose, “To glorify God and enjoy Him forever.” We are created in the image of God in order to reflect His glory in the world. That is, the world comes to know the presence and reality of God through those who are His disciples. The quote is from Isaiah 52:7 and continues, “Who publishes peace, who brings good news of happiness, who publishes salvation, who says to Zion, ‘Your God reigns.’” It is a section that describes God making known His works to the whole world, that ‘the ends of the earth shall see the salvation of our God.’ It leads into the 4th servant song starting in verse 13, which has been called the 5th gospel because it gives such a clear description of Jesus’ life, death and resurrection. v 16  But not all have obeyed the good news; for Isaiah says, “Lord, who has believed our message?” The mention of those who have not obeyed the good news is a reminder of that underlying thought in this whole section, Paul’s concern for the Jews who have rejected Jesus as the Messiah. This chapter began with his impassioned declaration of his desire for his own people. It is still in the 4th servant song (53:1) that Paul quotes, “Who has believed our message?” The gospel message has come to both Jews and gentiles, notably to the Jews first. For the most part the Jews did not listen, and Paul is saying, ‘look at Isaiah.’ He wants his readers to know that this was foreseen. The disappointed messenger asks this of God

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because this good news is designed to produce faith. It is the direct command of Jesus in the great commission (Matt 28:16) that we speak His word with full authority to proclaim this good news. The Jewish rejection is not a matter of missing the message. They have all heard it, understood it and refused to obey. The indictment is not only on the generation of that time, but of every generation throughout their history who lived in disobedience and ingratitude (see Deut 32).v 17  So faith comes from what is heard, and what is heard comes through the word of Christ. This verse connects back to the middle of verse 15. This is the summation of that progression of questions. There is the implication of the power of the word of God. We remember the creation story in which, “God said,” and it was so. There is power in the word, not in our speaking abilities. God creates faith when and where He chooses, in the hearts of His elect. We speak of the promise that the Holy Spirit is at work when that word is preached. Preaching is essential to the spread of the Gospel, but it is not the ability of the preacher that changes hearts, it is the work of the Holy Spirit.v 18  But I ask, have they not heard? Indeed they have; for “Their voice has gone out to all the earth, and their words to the ends of the world.” Paul returns to the concern for his own people and the reason for their rejection of the gospel. Of course they have heard! He quotes Psalm 19:4 as support for his claim. “The heavens declare the glory of God.” This is a claim for general revelation, as he used in 1:19-20, where they have no excuse because God’s glory is made clear. In this passage, his implication is that the gospel message is also gaining clear visibility throughout the world. While many wonder if he meant throughout the Roman Empire, there is reason to think he understands it spread beyond. We have the story of the Ethiopian eunuch taking the gospel to Africa and tradition tells us Philip went as far as India. His primary concern is still in the response of the Jews. v 19 Again I ask, did Israel not understand? First Moses says, “I will make you jealous of those who are not a nation; with a foolish nation I will make you angry.” If the Jewish failure to respond is not the lack of hearing, another possibility is that they did not understand it. Paul quotes Deut 32:21 from the Song of Moses (32:1-43) where Moses recounts the many blessings that God gave to the Israelites and then rebukes them for turning to other gods. They had turned to idols and things that were ‘no gods,’ for which God would punish them. Those who are ‘no people’ and have ‘no understanding’ are the gentiles, through whom God will punish the Israelites. The failure of the people in his own time is further evidence of God’s judgment. v 20 Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.” From Moses, Paul turns to Isaiah 65:1-2. The two main points are that God revealed Himself to those who did not seek or ask of Him, the gentiles, and that God has continually held out His hand to the Israelites but they have responded to His welcome and friendship with nothing but disobedience and abstinence. They want to do things their own way, and thus it is clear that it is not God rejecting His people but God’s people who continue to reject Him. For Paul this is abundantly clear in his own life experience. When he was on the road to Damascus he was not looking for Jesus. He was looking to throw his followers into prison. “He found me.”

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Year 3 Week 5 – Romans 10 My Heart’s Desirev21  But of Israel he says, “All day long I have held out my hands to a disobedient and contrary people.” (See Isaiah 65:1-2) There are two points here that Paul has continued to make. God has revealed himself to those who did not seek him nor ask for him, that is, the gentiles, reinforcing the same point he made in 9:30-31. Second, He has continually ‘held out his hands’ to Israel, but they have consistently been disobedient and obstinate. Holding out his hands is a sign of welcome and friendship, and doing so all day long expresses the steadfastness of God’s mercy. The problem is not God rejecting his people, but of God’s people rejecting him.

Chapter 11 A RemnantWe have two parts to this chapter, the first (1-10) introduced with the question, “Has God rejected his people?” To which the short answer is another adamant, NO! The second (11-36) is introduced with the question, “Did they stumble so as to fall beyond recovery?” Again the answer is, “Not at all!” v 1 I ask, then, has God rejected his people? By no means! I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. They may be a ‘disobedient and contrary people’ but God has not written them off now anymore than he wrote them off in earlier times when they rejected his word through Moses and the prophets. “Those whom he foreknew he also predestined,” is a principle that has never been set aside. God has always preserved a faithful remnant. In support of this argument Paul uses himself as an example. His point, if he is an Israelite, and if he has experienced the blessing of God through acceptance of the gospel, then clearly God has not rejected his people. v2 God has not rejected his people whom he foreknew. Do you not know what the scripture says of Elijah, how he pleads with God against Israel? In Elijah’s day, when the prophet thought all had abandoned God, he was reminded of 7000 who refused to worship Baal. So now in Paul’s day there was a believing minority who had accepted the gospel. God has never given up on his people or his purpose for them. It is the ‘hardening of their hearts,’ that affected the majority of the Israelites, God had foreseen. v3  “Lord, they have killed your prophets, they have demolished your altars; I alone am left, and they are seeking my life.” This is a quote from 1 Kings 19:10. This comes in the chapter following Elijah’s great victory over Ahab and Jezebel, in the great contest with the 450 prophets of Baal. It seems strange in its context, because God had made himself known before all the people, the false prophets were put to death and Elijah’s faith in God is vindicated. Yet, immediately following this, when Jezebel’s vow to kill Elijah reaches his ear, he fleas in fear until he comes to Horeb (another name for Mt Sinai) and takes refuge in a cave on the mountain. He is in a depressed state, acting as if everything is lost. His focus is on the rebellious character of Israel. God asks him, “What are you doing here, Elijah?” We might suggest that Elijah’s conclusion was wrong, just like Paul’s critics were speaking of God’s rejection of Israel.v4  But what is the divine reply to him? “I have kept for myself seven thousand who have not bowed the knee to Baal.” Paul quotes God’s response to Elijah, to assert that this charge is not true. His point is that now as then, the Lord has preserved for himself a remnant.

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The wording is important, in that it implies that they have not kept themselves for God, but God has kept them. v5 So too at the present time there is a remnant, chosen by grace. Throughout the OT God speaks of preserving a remnant. The Jews have suffered many attempts to exterminate them from the earth, yet they remain a distinct and thriving people in the world today, returned to their own homeland after 2000 years living exclusively as the diaspora. We can think about this in regard to the church as well. When John wrote to the seven churches in Revelation they were a significant part of the early church. Today, not one of them remains. Congregations and even denominations may disappear, but the Church of Jesus Christ cannot be erased from the earth because God’s hand is present in the world preserving his elect by grace. v6  But if it is by grace, it is no longer on the basis of works, otherwise grace would no longer be grace. This reiterates Paul’s point from 9:11-12 regarding God’s choice of Jacob over his older brother Esau. God’s election is independent of the good or bad done by the one who is chosen. God’s sovereign choice is what make the difference. v7  What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened, The next 4 verses explain why Israel as a whole failed to obtain what they sought. He begins by mentioning three distinct entities, the people of Israel, the elect and those who hardened their hearts. As in 10:2, he acknowledges their earnest seeking that failed. The elect obtain salvation, and the others were hardened. The question of who hardened their hearts always brings us to God, and the idea that there is a judicial penalty imposed for the refusal to listen to the word of God. v8  as it is written, “God gave them a spirit of stupor, eyes that would not see and ears that would not hear, down to this very day.” These words come from a mix of Isaiah 29:10, Deuteronomy 29:4 and Isaiah 6:9-10. The last comes from God’s call of Isaiah and is also echoed in Jesus words of explanation for the Parable of the Sower in Mark 4:12. The word translated as stupor is literally pricking or stinging, suggesting the numbness that results from certain kinds of stings. v9-10  And David says, “Let their table become a snare and a trap, a stumbling block and a retribution for them; let their eyes be darkened so that they cannot see, and bend their backs forever.” These two verses come from Psalm 69:22-23. The people of God were blind because God had made them blind. It was punishment for their sin. We might call this poetic justice. If you do not want to hear the Word of God, beware lest God make you deaf and you will never be able to hear it again. Consider Hebrews 4:3 and the discussion about entering God’s rest. Drawing from Psalm 95:1 it quotes God as saying, “As I swore in my wrath, they shall not enter my rest.” God’s anger toward the generation brought out of Egypt in the exodus, left them wandering in the wilderness for 40 years. We might think of the contrast between David’s words in this psalm, and his words in Psalm 23, “You prepare a table before me in the presence of my enemies.” Luther, looking at Psalm 69:22, said it is like a flower in the field whose nectar is used to make honey for the bee, but the nectar is poison to the spider. To those who are being saved, the Word of God is sweetness and honey, but for those who are perishing, it is poison.

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Year 3 Week 6 – Romans 11 Gentiles Grafted Inv11  So I ask, did they stumble in order that they might fall? By no means! Rather, through their trespass salvation has come to the Gentiles, so as to make Israel jealous. In verses 9-10 Paul uses a quote from David where he requested a stumbling block in the path of his enemies. That provides the link to 11-15 where he explains that the stumbling of Israel provided the occasion for carrying the message of salvation to the Gentiles. When Israel rejected the gospel she ‘stumbled over the stumbling block.’ (9:32-33) What is God’s purpose in this? It was not that Israel would end up in permanent destruction. Ultimately, we must rely on Romans 8:28, “All things work together for good for those who love God and are called according to his purpose.” His response reflects his own missionary experience as found in Acts. After preaching to the Jews, he could turn his attention to the Gentiles. Even that was not the end or final purpose. It was rather to make the Jews envious. His hope was that this would lead to repentance and the larger Jewish community coming to accept the gospel. Later, in verse 25 he will speak of this as a mystery. v12  Now if their trespass means riches for the world, and if their failure means riches for the Gentiles, how much more will their full inclusion mean! The grand mystery heavily veiled in the OT is now made clear: Gentile are included among the people of God. Though it was veiled, it was not completely hidden. The promise to Abraham included the Gentiles when God said, “In you all the families of the earth shall be blessed (Gen 12:3).” The beginning of God’s word of the covenant conveys this, (Exodus 19:5-6) as well as God’s mission for Jonah to the Ninevites (Jonah 1:1-2). Paul anticipates a time when the Jews will repent and believe in their Messiah. They will attain their ‘fullness!’ There is a positive for the rest of the world, that the failure of the Jews has brought the gospel message to those who know nothing of God’s people or their scriptures. The Christian church today is composed primarily of Gentiles, such that we give thanks that we are included among God’s people. God works through the disobedience of some to bring a larger group into His household and we may think of Joseph and his brothers, where God uses evils intent and actions to bring about salvation and good. There is an expectation that at some point there will be a restoration and inclusion of the Jews among the elect. This also presents comparison after the example of Jesus’ parables like the unjust judge (Luke 18:1-8), where Jesus says, “How much more!” How much more will God vindicate His people who cry to Him day and night?v13  Now I am speaking to you Gentiles. Inasmuch then as I am an apostle to the Gentiles, I magnify my ministry Paul was known as the missionary and apostle to the Gentiles, even though he was a Jew and by his own testimony, ‘a Pharisee among Pharisee.’ It was God who chose Paul for this work that they are now a part of as well. v14  in order somehow to make my fellow Jews jealous, and thus save some of them. Throughout these chapters we have seen that Paul has a passion for his own people. His hope was that the Jewish community would become jealous of God’s favor upon the Christian church. At this point they are only angry and hostile in their bitter opposition to anything related to Jesus. Will jealousy turn them to pursue the joy of believers? In our own time, the ministry to the Jewish community, especially from those who call themselves Messianic Jews, continues to provoke controversy and deep hostility. There

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are places in the OT that suggest the Jewish community coming to a new appreciation for the Messiah in both Isaiah 53 and in Zechariah. At this point, there is no evidence of any widespread conversion of Jews to Christianity over the last 2000 years. v15  For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead? This parallels v 12. There is more than one way to interpret Paul’s meaning, but after 2000 years primary emphasis is given to the idea of a great spiritual awakening of the Jews to take place at the end of human history. Such acceptance, when it does happen will mean passage from death to life or a new resurrection among the descendants of Abraham. We might also relate this to Ezekiel’s vision (Ezekiel 37:1-2).v16 If the dough offered as first fruits is holy, so is the whole lump, and if the root is holy, so are the branches. The reference here is to Number 15:17-21. The first fruits were the initial blossoms, considered the best of the fruit, but by their offering the whole crop was consecrated as sacred to the Lord. The first grain harvested and ground is made into a cake presented to the Lord which consecrates the rest of the batch. If the first Jews who believe Christ are the first fruits (the remnant), the whole batch would be all those who later come to believe. He then shifts to a tree metaphor, where a holy root (the patriarchs, esp. Abraham) leads to a Jewish people who believe as Abraham believed receive the positive effects. v17  But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, The branches broken off are the disobedient and apostate Jews, those who stumbled and were cut off from the promises of God and thrown into the fire. It is focused on the olive tree, which reminds us of their importance to the economy of OT Israel. The garden of Gethsemane, leading up to the Mount of Olives was covered with olive trees. During the Roman siege of Jerusalem ending with its destruction in 70AD, those slopes and the whole territory around Jerusalem was bare since all the trees had been cut down, to provide wood for fires. The shoots of wild olive trees (Gentiles), which bore little or no fruit, were the Gentiles grafted into the holy root (historic Israel). In verse 24 he will describe this as contrary to nature.v18  do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. The warning to the Gentiles was against arrogance. They were not chosen because they were better. They did not support the root, the root supported them. It suggests Gentile Christians who despised the Jews, and in some ways anticipates later Christian attitudes toward the Jewish people. Think of Jesus’ words to the Samaritan woman in John 4:22, “Salvation is from the Jews.” Their life in Christ is totally dependent on being grafted in. v19  Then you will say, “Branches were broken off so that I might be grafted in.” While it is true that the unbelieving Jews broken off made room for the Gentiles, their own connection to the root and permanence depends on continuing faith (Think John 8:31). It is not a favored position or one of more value, but only because God’s election. The Jews were God’s people because God chosen them, not because they were better than other people. Gentiles grafted in must take care of falling into the same trap of pride and arrogance.

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Year 3 Week 7 – Romans 11 Gentiles Grafted Inv20  That is true. They were broken off because of their unbelief, but you stand only through faith. So do not become proud, but stand in awe. Paul grants the point here, that the branches broken off made room for the Gentles, BUT whatever impact it had for you, they were broken off for unbelief. We cannot look at the Jews from a position of pride, or think, “Shame on the Jews!” Much anti-Semitism has resulted from focusing on Jewish guilt over Jesus, but Gentiles cannot take the position that they have taken their place as God’s chosen people. We still owe our salvation to the Jews, (salvation is from the Jews) and Paul is still appealing to the unbelieving Jews. Rather than pride, stand in awe or in fear of God and His judgments. v21 For if God did not spare the natural branches, perhaps he will not spare you. If apostasy could infect Israel, it can infect us as well. We stand only by faith. Never think in terms of favored position or worthiness. v22  Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness toward you, provided you continue in his kindness; otherwise you also will be cut off. I have said it many times, “The Bible does not tell us that God is love, love, love.” We must understand that God is both stern and kind. He is at one time both just and merciful. In the OT there were several times God pointed out that The Passover was not all good. It was good for the Israelites, but not for the Egyptians. The prophets warn about anticipating the Day of the Lord, because it is that great and terrible day. It is good for some, and horrible for others. This presents the reason for great emphasis on being ready for that day which will come swiftly. It is always a warning to be prepared, because if you are not the judgment will be severe. The Bible presents us with both attributes of God, his love and mercy while also being just and righteous. We are to hold those two in proper balance, because if the love becomes the idea of a doting father who adores his children with no limits then there can never be obedience or concern to do the will of the father. Anything goes! If the sternness is over emphasized, then God’s justice quickly devolves into that of a merciless dictator. We see God’s sternness in the punishment of sinners, whether among the Egyptians and other enemies of God’s people, or within the chosen community when God punishes His own for their disobedience. God’s kindness made known in His constant preservation of a remnant and in His inclusion of the outsiders, the Gentiles. v23  And even those of Israel, if they do not persist in unbelief, will be grafted in, for God has the power to graft them in again. Paul’s says that those in Israel who do not persist in unbelief would be grafted back into their own olive tree. God has the power to do this, and the only thing that stands in the way is unbelief. v24  For if you have been cut from what is by nature a wild olive tree and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree. The emphasis here is on the example from nature. It is much easier to graft a branch back onto its own tree than it is to graft in a wild olive shoot into a cultivated tree. No gardener would do that, because they are looking for the best branches to include. In the previous verse it said God has the power to do this, but it is not God’s practice to graft in those who are not willing. So God does not force, but calls and elects.

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The Mystery of Israel’s SalvationWhile the discussion began with Paul describing a ‘remnant of Israel’ that would be saved, he now looks forward to a time when ‘all Israel’ will be saved. As one commentator puts it, “’all Israel’” is a curious way of referring to most of the last generation, after many, many generations have died outside Christ. Should not “all Israel” have something to say about these generations?”1 That would leave the ‘Israel’ as a reference to the true people of God and including the elect Jews in all generations including the last. v25  So that you may not claim to be wiser than you are, brothers and sisters, I want you to understand this mystery: a hardening has come upon part of Israel, until the full number of the Gentiles has come in. At the center of this verse is the mystery, which is God’s saving activity toward Israel. Is it something that people could not know but which has now been revealed? The place of Israel cannot be worked out by the unaided human mind; if we are to understand it, God has to reveal it to us. If Jewish and Gentile members in the church can grasp their position vis-à-vis one another in the purpose of God, they will have nothing to boast about. Israel has experienced a hardening, a ‘veil’ that lies over their hearts and minds, which God has judicially done because of their stubbornness. The hardening was limited in scope and time, until the ‘fullness’ of the Gentiles have come to Christ. Jesus says something similar in Luke 21:24 when talking about the destruction of Jerusalem, “They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled under foot by the Gentiles, until the times of the Gentiles are fulfilled.” When I was young, I remember speakers at church talking about the end times in the context of the establishment of the new state of Israel, and especially after the 1967 was with Israel capturing the city of Jerusalem and the Temple Mount. It is in our time, 2000 years after these words that Jerusalem has once again become the capital city of the Jews. In this verse Paul says that God is not done with the Jews, and our modern history supports that claim.v26  And so all Israel will be saved; as it is written, “Out of Zion will come the Deliverer; he will banish ungodliness from Jacob.” There is debate about the word ‘so.’ If it refers back, meaning, “in this way” through God’s appointed process. If it refers to what is to come, then “All Israel will be save,” when the Redeemer comes to Zion. This brings us back to the meaning of ‘All Israel.’ The general agreement is that it does not mean every Israelite descended from Abraham, without exception. There is, “a passage in the Mishnah which assures the reader that “All Israelites have a share in the world to come” (Sanh. 10:1) and then goes on to give a considerable list of Israelites who “have no share in the world to come”2 Is it the nation or does it mean the spiritual Israel? A Lutheran theologian, Lenski, makes a strong argument for the elect Jew. It is not a mystery that all the elect Jews and Gentiles will be saved. What many wonder is if Paul had in mind the restoration of the Jews in the same way they had been rejected, that is, as a nation. If so, Paul is saying that the nation of Israel will ultimately have its place in God’s salvation. That leaves the question of when, at the end of time or earlier?

1 Morris, L. (1988). The Epistle to the Romans (p. 418). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.2 IBID, The Epistle to the Romans (p. 421).

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Year 3 Week 8 – Romans 11 The Mystery of Israel’s Salvationv27 “And this is my covenant with them, when I take away their sins.” When we read Jeremiah 31, the primary emphasis is on the covenant written on the heart. This quote draws attention to the forgiveness of sins. The covenant originates with God and is not concerned only with sin, but follows the primary emphasis of Paul, justification by faith. This includes how faith happens and Israel’s connection to that doctrine. When this will happen remains indefinite, but at some point God will remove their sins completely and those who are saved will live in right relationship and fellowship with God. God has the power, authority, and will to turn people away from their sins. Paul speaks confidently of the final salvation of Israel because that is what he found in the OT prophets. In Isaiah 59:20 there is a promise of a Redeemer coming to Zion to those who turn from their sin. Paul applies this to Jesus’ second coming when sin will be banished from Jacob and his descendants forever. To him this meant beyond the current time of Israel’s unbelief; there would be a time when believing Jews would turn to Christ, completing the family of God. v28  As regards the gospel they are enemies of God for your sake; but as regards election they are beloved, for the sake of their ancestors; Israel’s failure to respond to the gospel made them an enemy of God. Paul understood that from his own reaction and hostility to the early church. This served the Gentile need. Never forget that the Jews are the elect people of God and in spite of their hostility, are still loved by God on account of the patriarchs. Consider 2 Samuel 9:1 and the story of David’s action toward Mephibosheth. David sought to honor this relative of King Saul, because he had such great love for Jonathon. We are included on the kingdom because of the Father’s great love for his son. Our election and adoption is always in Christv29  for the gifts and the calling of God are irrevocable. God does not change His mind in regard to the people He has called. He has been working to through many gracious acts providing and protecting those whom He has called His own. The promise to Abraham was to his descendants ‘throughout their generations (Gen 17:7). God’s word stands firm forever, and He is the same, yesterday, today and forever. One of the most important points of the OT is that God keeps His promises. Even when we are unfaithful, God will always remain faithful and keep His word to us. v30  Just as you were once disobedient to God but have now received mercy because of their disobedience, Paul continues to use the examples of the Jews and the Gentiles in parallel. The Gentiles who were coming to faith through Paul’s missionary work were disobedient, and unclean and everything the Jews felt about them. Yet, they are still a part of His creation and as He said in Exodus 19:6, “The whole earth is mine.” The call of Abraham and the setting apart of the Jews was for the sake of other nations, other people who are God’s creatures and the crown of his creation.v31  so they have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. Disobedience provided the opportunity for God to show mercy to the Gentiles, people the Jews clearly thought were unworthy of any consideration on the part of God. While true (consider the Ninevites), God’s mercy to them provides the opportunity to make clear that the mercy shown to the Jews was of the same nature. They were not better than the Gentiles, only set apart for a special purpose. As they have been

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disobedient, they are on an equal footing with the Gentiles as recipients of God’s mercy. v32  For God has imprisoned all in disobedience so that he may be merciful to all. In Romans 3 the Jews and Gentiles were set together before the judgment seat of God, “For there is no distinction. All have sinned and fallen short of the glory of God .” Since there is no distinction, God is able to show the same mercy to everyone. It is a free gift for all who believe regardless of ethnic background or ethical performance. As we come to the end of this section, consider these three points: 1.) God justifies the ungodly, 2.) God brings something into being where before there was nothing, and 3.) While we were sinners, Christ died for us.v33  O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! As the chapter comes to an end, Paul moves to doxology. God’s providence is at work in His redemptive relationship with all people, which leads Paul to an outpouring of praise and adoration. It provides a finale to the theological portion of the book as he shifts to an instructional mode. Many look at the closing flourish as containing its most powerful impact in hearing it read rather than a verse-by-verse focus on the particular meaning of each phrase. The Phillips translation reads, “How could man ever understand the reasons for action, or explain this methods of working?” This is Almighty God who is infinite, immortal, omniscient, and much more in all His attributes that include both justice and mercy. v34 “For who has known the mind of the Lord? Or who has been his counselor?” In Isaiah 55:9 we read, “For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts.” Isaiah 40:13-14 tells us no one can grasp the mind of God. In 1Corinthians 3:18-20, speaking of the folly of worldly wisdom Paul concludes, “The Lord knows the thoughts of the wise, that they are futile.” From Sproul, “Central to the teaching of John Calvin was the axiom finitum non capax infinitum: ‘the finite cannot contain or grasp the fullness of the infinite.’ Even after we are in heaven—when we are no longer looking through the glass darkly but basking in the refulgent glory of God—we will not have an exhaustive knowledge of the Creator.”3

v35 “Or who has given a gift to him, to receive a gift in return?” This appears to be quoted from Job 41:11, “Who has first given to me, that I should repay him? Whatever is under the whole heaven is mine.” God is a debtor to no one. He is the one who has set everything in motion by His creative word.v36  For from him and through him and to him are all things. To him be the glory forever. Amen. God is the source, the agent, and the goal of all that is. All things have their origin in Him. Through Him everything that exists is sustained and directed and all things exist for His glory. The Hebrew word for glory, kavod, literally means “weightiness.” It refers to God’s significance or value. God’s glory is His singular transcendent dignity, which no creature can possess in similar magnitude. God’s glory is in a class by itself. This closing flourish reminds us that the only appropriate response to God is reverence, fear, awe, humility and submission. Do we even begin to understand who we are dealing with? The glory of God began in eternity and will continue for eternity.

3 Sproul, R. C. (2009). Romans (p. 393). Wheaton, IL: Crossway.16

Year 3 Week 9 – Romans 12 A Living SacrificeWith chapter 12 we come to the final portion of Paul’s letter. It is devoted to the practical application of the theology foundations established in the work to this point. The point of studying and learning is not just to grow in our own knowledge but to apply it to life and share it with others. He is making an apostolic plea. v1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. The mercies of God might be summed up: 1) we are justified by faith; 2) our sins are forgiven through the atonement of Christ; 3) God works all things together for good; and 4) God calls people to himself. The mercies of God lead us to the ‘therefore.’ The sacrifices we are now called to does not consist in taking the lives of others, like the animal sacrifices, but in giving one’s own life. This is what is acceptable to God. Such sacrifices are holy and acceptable, or pleasing to God. The great benediction in Hebrews 12:20-21 reads, “working in us that which is well pleasing in his sight.” This is the purpose for which we were created, and for those who love God, bringing pleasure to God provides good reason for complete surrender of self. Consider this thought, “He is Lord of all, or not Lord at all.” Spiritual worship may also be translated ‘reasonable service,’ suggesting that it is only reasonable that we offer our whole selves to God. If we understand the gospel, then apathy and lack of interest are not rational. This is the entry point into usefulness.v2 Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. There is both a negative and a positive aspect to being a living sacrifice. The negative is that one can no longer be conformed to this world. 1 Peter 1:14 also gets at this, “As obedient children, do not be conformed to the passions of your former ignorance.” Philippians 3:20 tells us, “Our citizenship is in heaven,” so we are to set our minds on things above, not on earthly things. We are to be transformed by the renewing of our minds. The word μεταμορφοῦ θε metamorphosis is used 3 times in the Bible, at the transfiguration, and in 2 Corinthians 3:18, ‘And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another.’ There is continual pressure in life to adopt the customs or mind-set of the world. We are to reject that influence, but we need more for a lasting change. The real change must take place within our being, in the heart and mind. We are called to be adults in our thinking, using our minds to read and learn, especially from the word of God. St. Augustine told one of his students, study whatever you enjoy, because everything in creation reveals something about God, the one who made it. v3  For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. It is the grace that was given to him that made Paul an apostle. He now uses this gift for the sake of others, giving them instruction. Every person has been given a measure of grace, and it brings us the idea of diversity. Each one of us is different. This is an appeal to know your self, a sober self examination. The only way to come to a true knowledge of your self is by first coming to know God. Isaiah may have thought of himself as a holy and righteousness man compared to other people of his

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time. It is only when he encounters God in the temple in Isaiah 6 that he really understands himself. He says in that passage, “Woe is me! For I am a man of unclean lips and I live among a people of unclean lips and my eyes have seen the Lord.” He comes to full recognition and understanding of his fallen state and unworthiness before God. In Mark, John the Baptist speaks of himself as, “unworthy to untie the thong of his sandal.’ Making an honest assessment of your own capabilities, without conceit or false humility is essential to living a useful life. It is about accepting ourselves as God has made us and also using the gifts that God has given. We should not envy others or regret the things we cannot do, but be willing to accept a humble sphere or unseen role. Whatever gifts and abilities we do have come from God, so do not think that it makes you better than others. This is about what we have to give of ourselves for the sake of others. v4  For as in one body we have many members, and not all the members have the same function, The sober judgment is to recognize what part of the body God has made us to be. Consider 1 Peter 2:5, “You yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.” This is the definition of the Church as the Body of Christ, with Jesus as the head. We begin life as the joining together into one cell. Everything in our body comes from that one, each is of the same substance or essence. Each cell takes its own shape and role according to the instruction given by the DNA.v5  so we, who are many, are one body in Christ, and individually we are members one of another. This starts from the other direction, recognizing our differences but pushing us to understand our connection to one another. It is our duty and privilege to make our own contribution to the common good. We speak of the Body of Christ and the communion of saints. This places great emphasis on our need for one another, the tension between unity and diversity. v6  We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; Paul also gives us a good look at these gifts, in 1 Corinthians 12. Before looking at the specific gifts given, consider Paul’s words there beginning at verse 4. “Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good.” Everyone has a task. This verse gives the 1st, prophecy. While many relate this to immediate, supernatural ability to interpret tongues or foretell the future, the prophetic role in the OT emphasized the speaking forth of the word of God. It did not matter whether it was about the past, present or future. Scholars have divided up Isaiah, calling chapters 1-39 First Isaiah, because it is focused on sin and warning of danger to come because of disobedience to God. Then comes the word to those living in exile, beginning in chapter 40 with “Comfort, comfort, O my people.” It looks forward to a time when the Israelites living in Babylon would be brought home. OT prophets like this interpreted God’s word to the people. I understand my role as a pastor in term of the prophetic ministry. It is not that I foretell the future, but that Sunday after Sunday my calling is to work at interpreting and expositing the word of God, exposing the meaning of God’s word for His people in our time and place. This is the primary task and responsibility of the preacher, a gift to be used.

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Year 3 Week 10 – Romans 12 A Living SacrificeWe all have our own charisma, or spiritual gift. It may not be a superior gift in one area but a gift set, in which we have greater ability than others in a number of different areas above others, and the combination serves the community well. We continue in the sample list of specific gifts highlighted by Paul. v7  ministry, in ministering; the teacher, in teaching; If you have the gift of ministering, use it for the sake of the community and not out of ambitious pursuit of prestige, fame or a stepping stone to greater things for yourself. The same goes for teaching. The work of the teacher is to train up the moral person, knowing God and the things of God. In 1 Corinthians 12:28 Paul assigned a place of importance to teachers right after apostles and prophets. It is guidance for what people ought to do, and how to live.v8  the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness. Exhortation is also translated as support or encouragement. If teaching provides direction, then encouragement helps them to stay the course. Everyone has an obligation to give. There are debates about the tithe, whether or not it is a part of the OT law that should be set aside along with the many other items of the holiness code. Most believe it should be retained, in part because it reflects the idea of offering back to God that was a part of the early story in Genesis, and the different attitudes seen in Cain and Abel. If we are going to give to God, it should only be our best, and done willingly and thankfully in the knowledge of all that God has done for us. The idea of the tithe as a tenth, sets that part as a starting point of our generosity, setting apart that much of our income, or harvest, or however we might understand it as a means of recognition. It reminds us of God’s generosity toward us and sets our mind on the idea that it all belongs to God, the one who created us. He gave us the ability to earn a living and provide for ourselves and for others and all the blessings we enjoy in this life. The gift of giving refers to the one blessed with further generosity, to give far beyond that which is required. Paul also speaks of the ‘cheerful giver’ (2 Cor 9:7). It is an attitude of openness to the needs of others and simply an attitude of generosity, as God acts with such lavish generosity toward us in His grace. With leadership, the word used is diligence. If a gifted leader is to be followed, they must know the way, and set a good course and plan for others to follow. Diligence is important to keeping a clear sense of goals and objective and not getting caught with tunnel vision, which would miss the important things going on around us. Within the church there is always a concern for raising up leaders willing to lead. We remember Jesus’ words, “The harvest is plentiful but the laborers are few.” This is a significant issue of leadership within the church, which leads to many being placed in positions of leadership outside their gifts. We need leaders in the church with eagerness in their hearts to exercise leadership in Christ. Finally, the last gift in this verse is compassion. Some commentators relate this to forgiveness, but the usual word is mercy. In 1 Peter 4:8 we read that love covers a multitude of sins. This speaks of a gracious attitude, acting with charity and mercy toward others, and to do so with cheerfulness. This use of the gifts for the sake of the whole body is mapping out for us a picture of the communion of saints. The word ‘communion’ speaks of union and acting with ‘oneness’. It is the one and the many, as in the Trinity, the unity and diversity, a plurality of members

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working together for the good of all. It is to be understood as a supernatural bond, a union among the individual members that flows from Christ. We are in Him and with each other forever.v9  Let love be genuine; hate what is evil, hold fast to what is good; So far in Romans all references to agapē have been to the love of God, but now Paul focuses on agapē as the essence of Christian discipleship. These next 5 verses present 12 components of that love, which is first exhibited and experienced within the Christian community. It will move out from there by verse 17 in love for enemies. “Let love be genuine,” is a thematic statement for the list of responsibilities that follow. It is a simplified version of Paul’s exposition on love we find in 1 Corinthians 13, emphasizing that it must be genuine, sincere and authentic, not mixed with hypocrisy or false sentiment. The next two exhortations present opposites, ‘hate what is evil, hold fast to what is good.’ Evil must be anathema for believers, that which we strongly abhor. We are to hold fast or cling to that which is good. Paul uses the same word in 1 Corinthians 6:16-17, where he exhorts his readers to flee from sexual immorality and contrasts begin ‘joined’ to a prostitute to being ‘joined’ to the Lord. So here Paul is saying, cling to or be ‘joined’ to that which is good and pleasing to God. v10  love one another with mutual affection; outdo one another in showing honor. These two components concern believer’s relations to one another. ‘Love’ here translates philadelphia, which means ‘brotherly love’. As believers we are to love one another and this is emphasized frequently in the NT (1 Thess. 4:9; Heb 13:1; 1 Pet 1:22; 2 Pet 1:7). It is especially important when suffering persecution from unbelievers. The call to honoring others should be understood as placing a higher value on others that on ones’ self. It is a call to have a spirit of humility about us. That is the heart of a servant and is to be the heart of a Christian. v11  Do not lag in zeal, be ardent in spirit, serve the Lord. Jonathon Edwards said of this verse, “Those who have come to Christ have been born again and given and spirit of zeal to pursue the things of God with a sense of urgency and with hunger and passion. Therefore, it is the duty of every Christian to press into the kingdom of God, making that the main business of life.” The kingdom of God cannot be a secondary interest for a true Christian. A spirit-filled believer lives for the joy of serving God. v12  Rejoice in hope, be patient in suffering, persevere in prayer. 1Peter 1:3 speaks of being born anew ‘into a living hope through the resurrection of Jesus Christ.’ The reality of that hope brings joy. “Christians must be essentially optimists. Just because God is God, Christians are always certain that ‘the best is yet to be’.”4 Knowing the God’s grace is sufficient for all things and that power is made perfect in weakness, we have God with us to sustain us through all suffering. We call on Him in prayer out of our needs and at all times. When we cease to pray, we rob ourselves of the strength of Almighty God. We should not be surprised when life collapses if we insist on living it alone.v13  Contribute to the needs of the saints; extend hospitality to strangers. We come to the end of the list that concludes with generosity and hospitality as signs of genuine love. After God brought Israel out of Egypt, he told them to never forget where they came from. They

4 Barclay, W. (2002). The Letter to the Romans (3rd ed. fully rev. & updated, p. 195). Louisville, KY; London: Westminster John Knox Press.

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were to open their hearts to others (Ex. 22:21; 23:9; Lev. 19:34; Deut. 10:18–19; Ps. 146:9; Jer. 7:6).

Year 3 Week 11 – Romans 12 Marks of the True Christianv14  Bless those who persecute you; bless and do not curse them. In Luke 6:28 Jesus says, “Bless those who curse you, pray for those who abuse you.” It is also in the Sermon on the Mount (Matt 5:44). Commentators describe v 9-16 as focused on our relationship to one another within the family of God. This verse anticipates the shift in v 17-21 to our relationship with enemies. There is no better way to express our positive wishes for our enemies’ welfare than to turn them into prayer and action.v15  Rejoice with those who rejoice, weep with those who weep. This is the call to sympathy, to share in the feelings or have common feeling with others, in their joy and in their sorrow. In recent devotions I learned that Jewish law prohibited fasting at a wedding feast. A wedding is meant to be joyful, and imposing ones abstinence on the occasion was understood to take away from their celebration. We connect the word sympathy primarily to sorrow and grief. Respect the situation of others. v16  Live in harmony with one another; do not be haughty, but associate with the lowly; do not claim to be wiser than you are. “Live in harmony,” is a repeated expression of Paul and a call for like-mindedness. In Philippians 2:2 he says, “make my joy complete by being of the same mind, having the same love, being in full accord and of one mind.” It is not about holding exactly the same positions, but to think and act in ways that promote harmony, governed by our common obedience to Christ. This leaves no room for pride or haughtiness. Consider Proverbs 3:7, “Be not wise in your own eyes; fear the Lord, and turn away from evil.” Snobbery and stratification are ruled out, because there are not any people who are less than ourselves. Jesus associated freely with those others looked down upon and ate with sinners and tax-collectors. We should understand the section we have just concluded (9-16) as a comprehensive view of Christian love. It is sincere, discerning, affectionate and respectful. It is both affectionate and respectful, both generous and hospitable, both benevolent and sympathetic. It is marked by harmony and humility. It is for us to consider what the church would look like if we loved one another in these ways.v17  Do not repay anyone evil for evil, but take thought for what is noble in the sight of all. From verses 17-21 we look at our relationship with those we consider enemies. It is a call to service instead of retaliation. Including verse 14, which anticipates this approach, there are 4 negative imperatives; 1) Do not curse[14] , 2) Do not repay anyone evil for evil[17], 3) Do not take revenge[19], 4) Do not be overcome by evil[21]. Each negative has its antithesis, as in 14, ‘bless and do no curse.’ We have this in the beatitudes (Luke 6:28, Matt 5:44) and it echoes statements in the proverbs. Proverbs 17:13 says, “If anyone returns evil for good, evil will not depart from his house,” and Proverbs 20:22, “Do not say, ‘I will repay evil’; wait for the Lord, and he will deliver you.” We remember that Paul had been a persecutor of the church, and now as a Christian he suffers many things from the Jews who do not believe and are particularly incensed by his mission to the gentiles and talk of a law-free gospel. The Christian response must be different from the ways of this world. In the next verse follows the full antithesis.v18 If it is possible, so far as it depends on you, live peaceably with all. While the call and desire is to live peaceably with others, the double qualification as a preface makes clear

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the recognized difficulty of this instruction. We must put our best efforts into this and may still be very far from peace. From the Beatitudes, Matt 5:9, “Blessed are the peacemakers, for they shall be called sons of God.” There are also many warnings of declaring a peace that is not true. We might think of Neville Chamberlain proclaiming “peace in our time!” Jeremiah 6:14 complained, “They have healed the wound of my people slightly, saying, ‘Peace, Peace!’ when there is no peace.” Martin Luther described a fleshly peace, based on falsehood rather than truth, and cowardice rather than courage. There is a wrong kind of peace and because of that it is impossible to live at peace with everyone.v19  Beloved, never avenge yourselves, but leave room for the wrath of God; for it is written, “Vengeance is mine, I will repay, says the Lord.” This verse begins with Paul making an effort to prepare them for something difficult. “Beloved,” reminds that of his love and care for them as he gives this instruction. He is concerned for what is best for them. He quotes Deuteronomy 32:35, “In the day of vengeance I will repay.” It is also quoted in Hebrews 10:30 in a section highlighting the full assurance of faith. The parable of the unjust judge in Luke 18:1-7 is Jesus’ word on God’s justice, telling His listeners, “Shall God not avenge His own elect who cry out day and night to Him, though He bears long with them?” We might also consider the difference between vindication and vengeance. Vindication reveals innocence while vengeance gives payback for harm. We wait for God who vindicates His elect and give vengeance to evildoers.v20  No, “if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” Having just instructed not to take revenge, Paul goes on to the contrary. This comes from Proverbs 25:21-22, “If your enemy is hungry give him bread to eat, and if he is thirsty, give him water to drink, for you will heap burning coals on his head, and the LORD will reward you.” The second part of this, the ‘coals on their heads’, presents many problems for us as we read this. It seems in complete contradiction to the response of love for our enemies and acts of kindness that are to characterize our attitude towards our enemies. The coals are expressive of God’s judgment upon evildoers, and if this becomes our motivation, a desire for them to suffer, it becomes a hypocritical kindness. We do know that God’s judgment will come upon those who persecute His people. The loving response may bring to them a feeling or sense of guilt and serve as a witness to the love of Christ. If acts of love and kindness to those who are hostile do not bring any change or softening to their hearts, then judgment certainly will follow. v21  Do not be overcome by evil, but overcome evil with good. This reflects Jesus’ teaching and what He demanded of His disciples. In Luke 6:27-31 we read, “But I say to you who hear, ‘love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. G ive to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them.” We also remember Jesus’ words on the cross in Luke 23:34, “Father, forgive them for they do not know what they are doing.” This is the grand strategy of Jesus, the apostolic church, and the Christian life.

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Year 3 Week 12 – Romans 13 Submission To AuthoritiesWhen we look at this section, we need to remember that this was written by Paul, who was falsely arrested numerous times, subjected to illegal imprisonment and other brutalities at the hands of those who were in authority. It is the ruling authority of Rome that will execute him is just a few years after a significant period of imprisonment. A first century leader of the church in Rome who remembered the persecution under Nero thirty years earlier, wrote a prayer for rulers under the persecution of Domitian. It is suggested that Paul had an immediate reason for placing such stress on civil obedience. The Jews were notoriously rebellious and Galilee and Judea were seething with insurrection and rebellion in this period. This Jewish attitude directly led to the destruction of Jerusalem in 70AD. These statements by Paul mark a clean break from Judaism and make clear that Christianity and good citizenship are to go hand in hand. v1 Let every person be subject to the governing authorities; for there is no authority except from God, and those authorities that exist have been instituted by God. The call for obedience to civil authority runs through the NT (See 1Timothy 2:1-2; Titus 3:1; 1 Peter 2:13-17). Later Christian writings, still under Roman persecution, continue to make this case. Justin Martyr (Apology, 1:17) writes: ‘Everywhere, we, more readily than all men, endeavor to pay to those appointed by you the taxes, both ordinary and extraordinary, as we have been taught by Jesus. We worship only God, but in other things we will gladly serve you, acknowledging you as kings and rulers of men, and praying that, with your kingly power, you may be found to possess also sound judgment.’5 It was the consistent and official teaching of the Christian church that obedience must be given to, and prayers made for, the civil power, even when the wielder of that civil power was someone like Nero. For Paul, beyond distinguishing Christianity from Judaism in the eyes of the Romans, was also concerned with our place within society. He will speak of the need to be in the world, but not of the world. We cannot entirely dissociate ourselves from the society in which we live and have a part. No one can, in conscience, opt out of the nation. As a part of it, we enjoy certain benefits, which we could not have as individuals; but we cannot reasonably claim all the privileges and refuse all the duties. Just as individual Christians are part of the body of the church, they are also part of the body of the nation; there is no such thing in this world as an isolated individual. Everyone has a duty to the state and must discharge that duty even if someone like Nero is on the throne. Over the last couple of decades, there are many in the church who have said of the President at the time, “He is not my President.” I have heard it in regard to at least the last three. What does it mean to say that, especially for pastors and others who are leaders in the church? Paul tells us that there is no authority except from God, and we remember Jesus’ words before Pilate. In John 19:10-11 we read, “Pilate said to Jesus, ‘You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?’ Jesus answered him, ‘You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.’” Paul understood the state as an instrument in

5 Barclay, W. (2002). The Letter to the Romans (3rd ed. fully rev. & updated, p. 203). Louisville, KY; London: Westminster John Knox Press.

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the hand of God, preserving the world from chaos. It is God’s work to help not hinder. v2  Therefore whoever resists authority resists what God has appointed, and those who resist will incur judgment. There are two clear examples of resistance from in Acts. When Peter and John were told by the Sanhedrin not to preach in the name of Jesus, they replied, “Judge for yourselves whether it is right in God’s sight to obey you rather than God” (Acts 4:19). Upon being released they resumed their work and consequently were taken into custody. To the charge of the Sanhedrin that they had filled Jerusalem with their teaching they replied, “We must obey God rather than man!” (Acts 5:29). The believer’s ultimate allegiance is to God. Wherever the demands of secular society clearly violate this higher allegiance, the Christian will act outside the law.6 It is not something to do casually, but only after careful deliberation and with clarity about the call of God in our lives. For the disciples it was the command to not speak or teach at all in the name of Jesus. v3  For rulers are not a terror to good conduct, but to bad. Do you wish to have no fear of the authority? Then do what is good, and you will receive its approval; The Christian principal is to practice doing what is right. The idea is that if you are doing good deeds to others, you will be free of any fear of those in authority. Those who rebel against authority are attacking the author of life and one who grants authority on earth. The result of rebellion, beginning in the Garden Eden, is judgment. v4  for it is God’s servant for your good. But if you do what is wrong, you should be afraid, for the authority does not bear the sword in vain! It is the servant of God to execute wrath on the wrongdoer. We know that Paul was well versed in Greek philosophy and would have been very familiar with the works of Plato. It was the Platonic idea that the state existed for the sake of justice and safety and it secured for everyone shelter against wild beasts and savage or enemy people. A common saying, “The people herded behind a wall that they may be safe.” Jerusalem was a walled city providing great protection, such that when Rome did crack down on the Jewish rebellion, it took a long time for them to breech the walls of Jerusalem and conquer the city. The image of the sword is an important one for understanding the role of government. The state has a monopoly on the use of force and it wields the sword both to enforce the law and to engage in war. The second amendment provides for self-defense and militia, for a community to work for its own defense against evil, but not to govern. The sword of government is generally understood to be the God given right of the state to resort to capital punishment, or to bring death in order to enforce the law. While many (including the current Pope), equate capital punishment with barbarism and we should be familiar with God’s word that we find in Genesis 9:1-6. Beginning at verse 5, “For your lifeblood I will require a reckoning: from every beast I will require it and from man. From his fellow man I will require a reckoning for the life of man. “Whoever sheds the blood of man, by man shall his blood be shed, for God made man in his own image.’” There are many Christians who argue that the death penalty is unbiblical because of the commandment, “You shall not kill.” The law we read in Genesis 9 is consider a part of the creation covenant, applicable to all people, not just the Jews. At the heart of the case for the death penalty, especially in regard to what we regard as 1st degree murder is that it is a direct attack on God, the One who made us in His own image. We are stamped

6 Mounce, R. H. (1995). Romans (Vol. 27, p. 244). Nashville: Broadman & Holman Publishers.24

with His image and our life belongs to Him. The high value requires a high cost.

Year 3 Week 13 – Romans 13 Submission To Authoritiesv5  Therefore one must be subject, not only because of wrath but also because of conscience. ‘Therefore’ brings us to a conclusion, that because authority is of God and exists to punish wrongdoing, Christians must submit. We should obey because the law requires punishment which is the wrath of God executed by the civil authorities. When we think about reasons for doing good instead of evil, it should be more than just the desire to avoid punishment but connected to our desire to glorify God. We should do it not just because it is the safest path, but because it is the right thing to do. Also consider Deuteronomy 21:18-21 where parents are to bring a rebellious child before the authorities to be executed. Paul knew oppressive government, but we are still to render obedience because our consciences are held captive to the Word of God. v6  For the same reason you also pay taxes, for the authorities are God’s servants, busy with this very thing. Government operation is dependent upon the imposition of taxes as the means to function. It is allowed by God’s decree to collect such taxes by the sword if necessary. They are also responsible to God for levying just and righteous taxes. We can ask the questions, ‘Is there a government in the history of the world that has maintained a righteous system of taxation for any extended period of time?’ We know the abuse of power by governors to take the property of others (1Kings 21:1-19). God speaks out against unjust government and taxation. When God imposed His tax upon the Israelites it was a tithe. We might consider Alexander de Tocqueville’s work, “Democracy in America,” and the concern of the tyranny of the majority. Is a progressive tax ‘equal justice?’ v7  Pay to all what is due them—taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due. At the heart of the idea of justice is the matter of doing what is right. Right and just are synonymous. Aristotle defined justice as giving people their due. Righteousness and justice are concerned with what is ‘due.’ We are to give honor or respect to those in authority not because they are powerful and influential people, but because they are appointed by God. It is important to consider what is necessary for civilization. In places like Somalia and the Central African Republic there is no functioning government and the result is chaos. The benefits that come to our society from a properly managed state place the Christian under the obligation to abide by accepted regulations, since it functions under God who has delegated authority to those who rule. Exodus 22:28 says, “Do not curse a ruler.”Love For Another – Love Fulfills The Lawv8  Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. Through much of the history of Christendom, there was a prohibition on usury. The question of debt and its legality has been hotly debated and this verse plays into that. Jesus permitted debt (Matthew 5:42). It was an essential element of commerce, especially over long distances in the past. Some of those constraints are diminished in our time but have not disappeared. We find that the Law put out strong conditions for the poor who had to put up personal property for collateral for loans. (Consider Deuteronomy 24;12-13.) The main point of this verse is not about financial debt but fulfilling our obligations. There is no sin in borrowing, but there is sin in borrowing and not paying it

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back. Christians above all should understand the importance of honoring their obligations as a matter of principle and conscience. The most important thing is the matter of love. We have and obligation and duty to love our neighbor as ourselves. v9  The commandments, “You shall not commit adultery; You shall not murder; You shall not steal; You shall not covet”; and any other commandment, are summed up in this word, “Love your neighbor as yourself.” Paul quotes the 2nd tablet of the law implying that out of love one fulfills these commandments. “Love your neighbor as yourself,” is found in Leviticus 19:18. As Jesus teaches in the Parable of the Good Samaritan (Luke 10:25-37), our neighbor is anyone we encounter who needs our help. Love is a manifestation of a heart that has been touch by God. Consider Origen (3rd Century), “The debt of love remains with us permanently and never leaves us; this is a debt which we both discharge every day and forever owe.” We are to have the same loving regard for others that we have instinctively for ourselves. v10  Love does no wrong to a neighbor; therefore, love is the fulfilling of the law. Love never wrongs another person. It fully satisfies all that the law requires (Matt 22:40). St Augustine famously said: ‘Love God and do what you like.’ If love is the motivation within the heart, if a person’s whole life is dominated by love for God and love for other people, that person needs no other law. v11  Besides this, you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; Paul was haunted by the shortness of time. He expected the second coming of Christ at any moment, which contributed to the urgency of this message and work. We live in a time when the world acts as if human history were destined to continue forever. We know that God is in control and directing history to a predetermined end. Jesus spoke numerous times of the need to be ready, and His message in Mark began with that sense of urgency. “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” Paul also shared this urgency in 1 Thess 5:6.v12  the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; Consider Jesus’ conversation with Nicodemus in John 3. We are to be people of the day, our actions done in the light. It is not for our own glory, but in order that others may give glory to God. The image of the night far gone is also a further call to urgency, to be ready for the dawning of the new day of Christ’s return. v13  let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. The verse is central to St Augustine’s conversion story in his ‘Confessions.’ He heard the voice telling him to take up and read, and seeing a Bible, opened it up and his eyes fell up, “Let us not walk in revelry or drunkenness…” v14  Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires. New life in Christ stands diametrically opposed to earthly passions. To clothe ourselves in Christ is to take off and dispose of the old clothing of sin (also Galatians 3:27). While the desire and appetite for sin remains until the day of our complete transformation into the likeness of Christ, we are to deny expression to these earthly desires because they are evil intentions.

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Year 3 Week 14 – Romans 14 Do Not Judge Anotherv1 Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. We have entered this section of Romans that is concerned with the practical application of Christian doctrine. At Rome, as at other churches in this time, there were Jewish Christians, and many were uncertain about how faith in Christ affected the OT regulations. Paul tells us that those who are weak in faith have not yet discovered the meaning of Christian freedom. They are legalists who still see Christianity as consisting of rules and regulation. A deeper problem may persist, still believing they can gain God’s favor by doing certain things and abstaining from others. The stronger Christians are to welcome such people in a spirit of hospitality, and not confrontation. While Paul sympathizes with the broader view, there are three attitudes to be avoided. Irritation or impatient annoyance is not helpful and we must try to understand the other’s point of view. We must not ridicule or laugh at other’s beliefs and avoid contempt. The different views of others must be treated with respect. There are many matters that are adiaphorous, that is they are morally neutral. v2  Some believe in eating anything, while the weak eat only vegetables. One of these issues that Paul addresses here is the matter of eating meat. It was not the modern issue of many vegetarians. In Corinthians we have more detail of the root of the issue, that much of the meat in the market place had its source in animals that had been sacrificed to pagan idols. For some it might also have included meat not slaughtered according to Jewish law. Paul is trying to convey a message of Christian liberty. v3  Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. There is a tendency for those who hold one position to look down on those with a different practice. We must not be sitting in judgment of those who follow a practice different than our own, especially among these matters that are not at the core of our Christian faith. We remember Acts 10 and the story of Paul with Cornelius. What God has made clean we must not treat as unclean, but we do need to allow room for conscience and growth in understanding related to all these matters. v4  Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand. It is God who is our master, and who we are to honor. The weak and the strong will stand before God who judges all. v5  Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. All of these instructions hint at the diversity that existed within the early church. This may have been in regard to the festival days from the OT regulations, or related to the Sabbath. When Paul says, “Let all be fully convinced in their own minds,” he is speaking about the conscience. Paul is again encouraging Christian freedom. A modern analogy to this might be the attitude within a particular religious community regarding alcohol. There are certainly dangers to over use, that lead many to abstinence. We might debate a little about whether the communion wine needs to be alcoholic, but in such a small amount it posses no danger of over

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consumption. However, for a person who suffers from alcoholism, even that little amount can be problematic in regard to desires and urges. Thus we offer grape juice for those who wish to abstain. We are not saved by which form we take, but by our faith in Jesus. If either side raises this to a matter of faith, they distort the gospel. v6  Those who observe the day, observe it in honor of the Lord. Also those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God. Most important is that each person be fully persuaded in his own mind. What the other person does is a matter of that person’s conscience. Each believer must be convinced for himself or herself whether or not to regard some days as more sacred than others. Those who observe special days do it to honor the Lord. Those who eat meat do it in honor of the Lord. They bless the Lord for the provisions He supplies. At the same time, those who abstain from eating meat also do it in honor of the Lord. They too give thanks to the Lord. There is no difference in their motivation. Both conduct themselves in such a way as to please their Master.v7  We do not live to ourselves, and we do not die to ourselves. We cannot isolate ourselves from the past. No one is self-made. Ulysses said, “I am a part of all that I have met.” We have received a tradition, each of us a mixture of all that our ancestors made us. We now contribute to that blend. For good or ill we start with what the past has made us. The unseen cloud of witnesses do not just surround us, they dwell within us. We cannot get rid of the roots from which we come. Paul’s point here is that all believers live out their lives accountable to God. Decisions about such matters as special days and eating meat are not made in isolation but in accordance with the will of God as understood by the individual. v8  If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. Even in death believers maintain their relationship with God. To live means to honor the LORD. To die is no different. Whether we live or whether we die, we belong to the Lord. We cannot isolate ourselves from the present. Nothing we do affects only ourselves. We have the power in our conduct to bring others to joy or sadness, to good or bad. We influence others and our actions affect others more or less. We are bound up in the bundle of life and we cannot escape. We cannot isolate ourselves from the future. We receive life and we pass it on. We hand on a tradition or heritage, nature and nurture, physical life and spiritual character, as a link in a chain. v9  For to this end Christ died and lived again, so that he might be Lord of both the dead and the living. The purpose of Jesus’ death and resurrection was, “that he might be the Lord of both the dead and the living.” We are even less able to disentangle ourselves from Jesus Christ. Christ is forever a living presence. We do not need to speak of living as if Christ sees us. He does see us and all life is lived under His gaze. We cannot get away from the risen Christ anymore that we can escape our own shadow. He is the judge of all. His Lordship is universal. We stand before God in the awful loneliness of our own souls; to Him we can take nothing but our character, which in life we have been building up. These latest verses are devoted to bringing harmony to the Christian community. We must read Matthew 7:1 next to 7:16. “Do not judge, or you will be judged,” does not preclude us from the ability to, “Know them by their fruits.” The call to be tolerant with one another attacks

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harsh and unloving criticism, not insight made possible by biblical truth.

Year 3 Week 15 – Romans 14 Do Not Judge Anotherv10  Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. It is said, “What people do is the most accurate indicator of what they really believe.” All people will be judged, those who do not know Christ and believers. In 2 Corinthians 5:10 Paul writes, “We must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad .” We confess this in the Apostles’ Creed, “He will come again to judge the living and the dead.” The verdict that matters is God’s. The coming judgment is universal; all are caught up in it and will stand before God’s judgment seat.v11  For it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” The quote is from Isaiah 45:23. Note how similar this sounds to Philippians 2:10-11, where Christ’s elevation to honor comes as a result of his obedience to the messianic mission. v12  So then, each of us will be accountable to God. Judging is the divine prerogative. To take that role is to usurp the place of God. We think about where this chapter started, with an appeal to the weak and the strong to remember they will both have to give account of themselves to God for their actions in this regard.v13  Let us therefore no longer pass judgment on one another, but resolve instead never to put a stumbling block or hindrance in the way of another. Paul gives a ‘therefore’ at this point, to emphasize that these ‘adiaphorous’ matters (areas of Christian freedom) not become requirements. To make them a test for what is spiritual or righteous creates stumbling blocks. Paul has argued that nothing is intrinsically unclean, writing “Everything God created is good, and nothing is to be rejected if it is received with thanksgiving” (1 Timothy 4:4; Titus 1:15). v14  I know and am persuaded in the Lord Jesus that nothing is unclean in itself; but it is unclean for anyone who thinks it unclean. Paul’s concern is with the affect of this new freedom on the lives of those Christians who still felt that in some way the regulations of Judaism were not totally obsolete. Much more important than a particular view of food are things like consideration for other people. It is a plea to differentiate the important from the unimportant and to act with consideration for others. There is uncertainty whether Paul is making a direct connection to some of Jesus’ teachings (Matt. 15:11; 23:25–26; Mark 7:15). The alternative view is that he speaks on the authority of the Lord, as if to say, “My union with the Lord Jesus makes me certain.” There is no such thing now as ceremonial uncleanness; that it is impossible if we take seriously what God has done in Christ. Peter was confronted with this in Acts 10:9-15 which concludes, “What God has made clean, do not call common.” While it took much for Peter to learn this lesson, it is difficult for many new Christians. They should never do anything that conscience, even misguided, thinks wrong. It is not because it is wrong in itself, but because of conscience. In 1 Timothy 4:2 Paul warns of those whose, “consciences are seared.” In such a condition one can no longer be sensitized to the call and voice of God. To violate conscience bring great grief and shame.

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v15  If your brother or sister is being injured by what you eat, you are no longer walking in love. Do not let what you eat cause the ruin of one for whom Christ died. If a fellow believer is troubled by your ‘unrestricted diet’ and you persist in eating whatever you wish in their presence, you are no longer acting in the spirit of love. Do not destroy that one for whom Christ died! (1 Corinthians 8:11)v16  So do not let your good be spoken of as evil. Paul instructs that we should go out of our way to avoid the appearance of evil. We cannot do that perfectly, and some will think we are doing evil no matter what we do. We should take care that our good not be spoken of as evil. This might apply to the preaching of the gospel. Do we stop speaking of the cross of Jesus if some think it is evil? We must not let such things hinder us from our purpose. v17  For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit. The matter of food is irrelevant in terms of God’s kingdom. This is a rare instance where he refers to it in the present tense. It provides the ongoing reminder that for the Jews, Christian freedom was wrought with danger. It seemed as if Christians could simply do whatever they liked. It must be emphasized that Paul stresses that this Christian freedom is bound together with Christian love for one another. Don’t forfeit your witness to the gospel by overdoing your liberty and offending your brother in the presence of an unbeliever. The kingdom is a matter of righteousness, peace and joy, things that we have in the Holy Spirit, not from what we eat or drink.v18  The one who thus serves Christ is acceptable to God and has human approval. It is unusual for Paul to express concern for human approval. Elsewhere approval is always related to God’s approval. He does urge people to act in ways that are acceptable in the eyes of all. This emphasizes that such behavior is both pleasing to God and are acceptable in the eyes of other peoplev19  Let us then pursue what makes for peace and for mutual upbuilding. The conclusion is that believers are to make every effort to do those things that lead to peace and to mutual upbuilding. Peace with God is a central thought in Paul’s theology, but this is about seeking peace with within the family of believers. We are to pursue that purpose. It is a call to humility, attitude that sacrifices personal rights. v20  Do not, for the sake of food, destroy the work of God. Everything is indeed clean, but it is wrong for you to make others fall by what you eat; This goes directly to the point of forfeiting personal rights. I may eat, but not so as to destroy the work of God. v21  it is good not to eat meat or drink wine or do anything that makes your brother or sister stumble. Paul does not say, “It is not good to eat meat.” He does say, “It is good not to eat meat… or anything else that causes your brother to stumble.” v22-23  The faith that you have, have as your own conviction before God. Blessed are those who have no reason to condemn themselves because of what they approve. But those who have doubts are condemned if they eat, because they do not act from faith; for whatever does not proceed from faith is sin. This relates again to our conscience. It is advice to both the weak and the strong. Is regards to these matter of freedom or ‘adiaphora’, keep your opinions to yourself for the sake of your relationship with others in the body and to protect the credibility of your witness to Jesus Christ. His closing thought on sin is close to

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my operating definition, “Any deviation from the purpose for which God has created us.”

Year 3 Week 16 – Romans 15 The Example of Christv1 We who are strong ought to put up with the failings of the weak, and not to please ourselves. We have entered a new chapter, but the duties of those in the Christian community toward one another are still at the forefront. Our fellowship should be marked by the consideration of its members for each other. Our thoughts are to be on the needs and concerns of others. Paul placed himself within the category of those who are strong in faith. There is freedom from the ceremonial obligations, but remains under the obligation of love. It is not just putting up with the failings of the weaker, but being supportive of the needs of those whose faith was immature or less robust. A Gentile who had participated in the past in the sacrifices to idols may want to stay far away from those practices now that he has become a Christian. He feels no liberty because it conjures up the past. We can hope that he will grow in faith such that the fear of the things of his prior life are gone, but we talk about sanctification as a process because we understand the Christian life for every person includes moving away from those temptations that have been most difficult. v2  Each of us must please our neighbor for the good purpose of building up the neighbor Rather than pleasing themselves, the stronger in faith must make an effort to please their neighbor. The goal is to help them to grow into more mature Christians. Jesus is the great example of self-denial for the sake of others, foregoing all personal advantage in following the path of the suffering servant. We do not please people for the sake of our own personal gain, which leads to the example given in the next verse. In Galatians 1:9-10, Paul does not adjust the gospel to gain the approval of others. We cannot change the Word of God to fit what people want. To back away from calling sin what it is, sin and rebellion against God in order to get along with people does not honor God. We do not change the gospel or ignore sin for some higher purpose, because there is no higher purpose than that of God conveyed by His Word.v3  For Christ did not please himself; but, as it is written, “The insults of those who insult you have fallen on me.” This quote is from Psalm 69:9. This is a psalm of messianic expectancy. Consider verses 7-9 and 19-21. Christ lived this out in the way described in the gospels. In Mark 10:45 we read, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (See also 1 Corinthians 10:33-11:1; 2Corinthians 8:9; Philippians 2:5-8). The Messiah is described in the scriptures as having a passionate commitment to doing the will of the Father such that, “Zeal for your house has consumed me,” or ‘eaten me up.’ Paul is directing the Romans to this supreme example of Jesus. He suffers all things and did not please Himself, so that His people would be redeemed and edified. This is not our natural inclination. v4  For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. Paul gives a further description of the importance of God’s Word. The quote from Psalm 69 is a demonstration of the way God has been speaking to his people through the ages, giving teaching and instruction for us to know and understand the ways of God. The goal of our Christian life is to seek fulfillment and purpose within the Word of God rather than our personal goals. This is reinforced many other places (2 Peter 1:21; 1 Corinthians 10:6, 11;

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2 Timothy 3:16). The goal of scripture is to give hope; hope for the future, for eternal life, for the forgiveness of sin and for meaning in this life. God is the hope of Israel (Jeremiah 14:8). I have hope in Thy Word (Psalm119:74, 81,114, 147; Ps 130:5). Galatians 4:17-20 describes the lack of hope among the Gentiles who have not heard the Word of God. Without the Word we do not know Christ, the kingdom or eternal life and the glorious rewards God has prepared for those who love Him. v5 May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, These verses have provided a number of ‘marks’ of Christian fellowship. We now add ‘harmony.’ Can we imagine a place where there are no disagreements? There will be differences of opinions, but it means those who are together within the body have solved the problem of living together by their commitment to Christ, that bond more than compensating for the differences between us. Our unity and harmony is in Christ. v6  so that together you may with one voice glorify the God and Father of our Lord Jesus Christ. The unity and harmony we have in Christ results in praise, honor and glory directed toward the one who has created the church and of whose body we are a part. We are reminded that, “these slight momentary afflictions are not worth comparing to the glory that is about to be revealed.” This should help us to understand that with our eyes focused upon Jesus, the author and perfecter of our faith, we have a joy that comes from Him and leads to praise and glory that has its source and root in Him. Christians have joy in life because they enjoy God. v7  Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. We come to a final appeal that all within the church should be bound into one, the weak and the strong, so that both Jew and Greek find a common fellowship. There are many differences, but there is only one Christ, and the bond of unity is in the common loyalty and commitment to Him. Christ’s work was for people of every tongue and nation in order to promote the glory of God, and to exhibit His faithfulness to a fallen world, and the depth of His love and mercy. v8  For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, There is a double object in the next few verses. It is to remind the Gentiles that it is through the Jews (the circumcised) that they are called, and to remind the Jews that the aim and purpose of their existence is the calling of the Gentiles. The message to the Gentiles is that Christ became a Jew to save the Gentiles, and the message to the Jews is that Christ came among them in order that all the families of the earth might be blessed: both must realize that the aim of the whole is to proclaim the glory of God. This originated in the call of Abraham and the three promises, which included the blessing for every people of the earth through Abraham and his descendants. v9  and in order that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will confess you among the Gentiles, and sing praises to your name”; In support of his argument of God’s purpose for all people, Paul now quotes four scripture passages beginning with a passage found both in 2 Samuel 22:50 and again in Psalm 22:50. David vowed to praise God among the Gentiles, to sing in honor of His name. Israel was to be the

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instrument through whom God’s redemptive work would extend to the Gentiles.

Year 3 Week 17 – Romans 15 The Example of Christ (cont)v10 and again he says, “Rejoice, O Gentiles, with his people”; v11 and again, “Praise the Lord, all you Gentiles, and let all the peoples praise him”; v12 and again Isaiah says, “The root of Jesse shall come, the one who rises to rule the Gentiles; in him the Gentiles shall hope.” v13  May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

Paul’s Reason for Writing So Boldly14 I myself feel confident about you, my brothers and sisters, that you yourselves are full of

goodness, filled with all knowledge, and able to instruct one another. 15 Nevertheless on some points I have written to you rather boldly by way of reminder, because of the grace given me by God 16 to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit. 17 In Christ Jesus, then, I have reason to boast of my work for God. 18 For I will not venture to speak of anything except what Christ has accomplished through me to win obedience from the Gentiles, by word and deed, 19 by the power of signs and wonders, by the power of the Spirit of God, so that from Jerusalem and as far around as Illyricum I have fully proclaimed the good news of Christ. 20 Thus I make it my ambition to proclaim the good news, not where Christ has already been named, so that I do not build on someone else’s foundation, 21 but as it is written,

“Those who have never been told of him shall see, and those who have never heard of him shall understand.”

Paul’s Plan to Visit Rome22 This is the reason that I have so often been hindered from coming to you. 23 But now,

with no further place for me in these regions, I desire, as I have for many years, to come to you 24 when I go to Spain. For I do hope to see you on my journey and to be sent on by you, once I have enjoyed your company for a little while. 25 At present, however, I am going to Jerusalem in a ministry to the saints; 26 for Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem. 27 They were pleased to do this, and indeed they owe it to them; for if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material things. 28 So, when I have completed this, and have delivered to them what has been collected, I will set out by way of you to Spain; 29 and I know that when I come to you, I will come in the fullness of the blessing of Christ.

30 I appeal to you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf, 31 that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company. 33 The God of

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peace be with all of you. Amen. 7

7 The Holy Bible: New Revised Standard Version. (1989). (Ro 15:1–33). Nashville: Thomas Nelson Publishers.

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